Pārṣadas of Śrī Kṛṣṇa

parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ

parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ |
yadvāpy adhikam etābhyāṁ na tu satyaṁ kathañcana ||
tyajec ca pṛthivī gandham āpaś ca rasam ātmanaḥ |
jyotis tathā tyajed rūpaṁ vāyuḥ sparśa-guṇaṁ tyajet ||
prabhāṁ samutsṛjed arko dhūmaketus tathoṣṇatām |
tyajec chabdaṁ tathākāśaḥ somaḥ śītāṁśutāṁ tyajet ||
vikramaṁ vṛtrahā jahyād dharmaṁ jahyāc ca dharmarāṭ |
na tv ahaṁ satyam utsraṣṭuṁ vyavaseyaṁ kathañcana ||
(Mahābhārata: 1.97.15–18)

“[Bhīṣmadeva insisting to his mother Satyavatī that he will not break his vow of not begetting children:] I shall renounce the three worlds, an empire among the devas, or even anything greater than these, but never by any means my vow. The earth may give up its fragrance, and water its own taste. Similarly, light may give up its form, and air may give up the quality of touch. Similarly, the sun may cease to emit light and fire [cease to emit] heat. Similarly, the sky may give up sound, and the moon may give up having cooling rays. The slayer of Vṛtra [i.e., Indra] may abandon valor, the king of dharma [i.e., Yama] may abandon dharma, but I shall never resolve by any means to abandon my vow.”

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bhaktyā vihīnā aparādha-lakṣaiḥ

bhaktyā vihīnā aparādha-lakṣaiḥ
kṣiptāś ca kāmādi-taraṅga-madhye |
kṛpāmayi tvāṁ śaraṇaṁ prapannā
vṛnde numas te caraṇāravindam ||
(Stavāmṛta-laharī: Vṛndāṣṭakam, 8)

“Devoid of bhakti and cast by lakhs of aparādhas into the waves of kāma and so forth [within the ocean of saṁsāra], O gracious one, we take shelter in you. [Please protect us.] O Vṛndā! We offer obeisance at your lotus feet.”

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rāsābhilāṣo vasatiś ca vṛndā-vane

rāsābhilāṣo vasatiś ca vṛndā-
vane tvad-īśāṅghri-saroja-sevā |
labhyā ca puṁsāṁ kṛpayā tavaiva
vṛnde numas te caraṇāravindam ||
(Stavāmṛta-laharī: Vṛndāṣṭakam, 6)

“Desire for rāsa [i.e., for participating in the rāsa dance], residence in Vṛndāvana, and service to the lotus feet of your Īśas [i.e., Rādhā and Kṛṣṇa] is attained by living beings only by your grace. O Vṛndā! We offer obeisance at your lotus feet.”

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samasta-vaikuṇṭha-śiromaṇau śrī-kṛṣṇasya

samasta-vaikuṇṭha-śiromaṇau śrī-
kṛṣṇasya vṛndāvana-dhanya-dhāmni |
dattādhikāre vṛṣabhānu-putryā
vṛnde numas te caraṇāravindam ||
(Stavāmṛta-laharī: Vṛndāṣṭakam, 3)

“O you who have been given authority by the Daughter of Vṛṣabhānu over Śrī Kṛṣṇa’s auspicious abode of Vṛndāvana, the crest-jewel of all of Vaikuṇṭha! O Vṛndā! We offer obeisance at your lotus feet.”

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tavāraṇye devi dhruvam iha murārir viharate

tavāraṇye devi dhruvam iha murārir viharate
sadā preyasyeti śrutir api virauti smṛtir api |
iti jñātvā vṛnde caraṇam abhivande tava kṛpāṁ
kuruṣva kṣipraṁ me phalatu nitarāṁ tarṣa-viṭapī ||
hṛdi cira-vasad-āśā-maṇḍalālamba-pādau
guṇavati tava nāthau nāthituṁ jantur eṣaḥ |
sapadi bhavad-anujñāṁ yācate devi vṛnde
mayi kira karuṇārdrāṁ dṛṣṭim atra prasīda ||
(Stava-mālā: Utklikā-vallari: 3–4)

[A prayer to Vṛndā Devī, the presiding devatā of Vṛndāvana:] “O Devī! Both the Śruti and the Smṛti proclaim that Murāri always and everlastingly enjoys with his beloved here in your forest. Understanding this, O Vṛndā, I adoringly offer obeisance at your feet. Please bestow your grace [upon me]. May the tree of my desire [by your grace] quickly and fully bear fruit [i.e., may it grant me the fruit of attaining Śrī Rādhā and Kṛṣṇa]. O virtuous one! This person begs for your prompt permission to appeal to your Masters [i.e., Śrī Rādhā and Kṛṣṇa], whose feet are the focus of a host of long-standing desires within his heart. O Devī! O Vṛndā! Please cast a glance tender with compassion upon me and be gracious in this regard [so that my desires may bear fruit, since without your grace, the grace of they who are submissive to you—Rādhā and Kṛṣṇa—is most difficult to attain].”

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kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam

kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam |
kasmin kāle vadet satyaṁ kasmin kāle’nṛtaṁ vadet ||
satyasya vacanaṁ sādhu na satyād vidyate param |
yad bhūloke sudurjñātaṁ tat te vakṣyāmi bhārata ||
bhavet satyam avaktavyaṁ vaktavyam anṛtaṁ bhavet |
yatrānṛtaṁ bhavet satyaṁ satyaṁ vāpy anṛtaṁ bhavet ||
tādṛśe muhyate bālo yatra satyam aniṣṭhitam |
satyānṛte viniścitya tato bhavati dharmavit ||
(Mahābhārata: 12.110.3–6)

[Yudhiṣṭhira inquires:] “‘What is truth? What is untruth? What is always in accord with dharma? When should truth be spoken? When should untruth be spoken?’ [Bhīṣmadeva answers:] Truthful speech is best. There is nothing greater than truth. That which is very difficult to understand on the surface of earth [i.e., truth] I shall describe to you, O descendant of Bhārata. Truth can be improper to speak, and untruth can be proper to speak. An unwise person is bewildered by that wherein untruth can be truth or truth can also be untruth, and wherein truth is not fixed. After determining [what is] truth and [what is] untruth one then becomes a knower of dharma.”

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ya etad ānanda-samudra-sambhṛtaṁ

ya etad ānanda-samudra-sambhṛtaṁ
jñānāmṛtaṁ bhāgavatāya bhāṣitam |
kṛṣṇena yogeśvara-sevitāṅghriṇā
sac-chraddhayāsevya jagad vimucyate ||
(Śrīmad Bhāgavatam: 11.29.48)

“A person who [even] slightly honors with sincere śraddhā the nectar of knowledge filled with an ocean of bliss [i.e., the path of Bhagavad-bhakti] spoken to the bhāgavata [i.e., the foremost of bhaktas, Uddhava] by Kṛṣṇa, whose feet are served by the masters of yoga, is completely liberated.”

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parisphuratu sundaraṁ caritram atra lakṣmī-pates

parisphuratu sundaraṁ caritram atra lakṣmī-pates
tathā bhuvana-nandinas tad-avatāra-vṛndasya ca |
harer api camatkṛti-prakara-vardhanaḥ kintu me
bibharti hṛdi vismayaṁ kam api rāsa-līlā-rasaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.210)

[Uddhava:] “The beautiful feats of Lakṣmīpati and his avatāras who delight the world may manifest in full here [i.e., throughout the universe], but the rasa of the rāsa-līlā, which increases the abundance of even Hari’s astonishment, continually produces some sort of [indescribable] wonder in my heart.”

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vijaya-ratha-kuṭumba ātta-totre

vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam ||
lalita-gati-vilāsa-valguhāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛtavatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ ||
(Śrīmad Bhāgavatam: 1.9.39–40; cited in Prīti Sandarbha: 81)

[Bhīṣmadeva:] “Let me, desiring death, have rati for Bhagavān, who is sightly on account of his splendor, holding the reins of horses [in his left hand] and grasping a whip [with his right] as he protects the chariot of Vijaya [i.e., Arjuna]; by seeing whom the dead [in the battle of Kurukṣetra] attained their own forms [i.e., mukti]; and whose nature the wives of the gopas verily attained as they were highly honored by [his] charming movements, play, attractive smiles, and loving glances, [thus] blinded by [the] madness [of prema], and [so became] engaged in imitating his deeds.”

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namo’stu te mahāyogin prapannam anuśādhi mām

namo’stu te mahāyogin prapannam anuśādhi mām |
yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī ||
(Śrīmad Bhāgavatam: 11.29.40)

“[Uddhava to Kṛṣṇa:] May my obeisance be [offered] unto you, O greatest of yogīs. Please instruct me, who have taken shelter [in you], so that I may have everlasting rati for your lotus feet.”

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